For Mutual Aid & Solidarity
Sebuah percakapan Federasi Anarkis Informal (2006)
& Surat untuk berbagai realitas FAI Informal
Sebuah refleksi oleh Gabriel Pombo da Silva
Translasi oleh Rudal Jelajah
24 Halaman
Size file 2 mb
Sumber: darknights.noblogs.org
Unduh file pdf secara bebas melalui link berikut: Konspirasi dan Subversi.pdf
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Source: Insendier
È uscito “Bezmotivny”, quindicinale anarchico internazionalista, anno III, numero 11, 12 giugno 2023
Sommario:
— L’uomo che cadde sulla terra, “Le vite degli altri”
— Rivoluzione, “Il rinvio”
— “Il vento dell’anarchia”
— “Appello all’azione internazionale in solidarietà con l’anarchico in sciopero della fame G. Michailidis”
— “Stop cop city. Appello internazionale alla solidarietà con gli anarchici ad Atlanta, USA”
— “Notizie dalla Sicilia. Nuovi progetti militari”
— Qualcun* dal territorio che non c’è, “Contro il militarismo. Per una vita fuori dagli Stati”
— “Vademecum per gli amici della lotta”
— “Strage di via dei Georgofili. Indagata un’anarchica”
— Alfredo M. Bonanno, “L’amore e la morte”
— Assemblea di solidarietà con Alfredo Cospito e i prigionieri rivoluzionari, “Uno più mille insuscettibili di ravvedimento. Contributo sulla mobilitazione in solidarietà con Alfredo Cospito”
— “Operazione Panico”
— “Arrestato Greg”
— un’anarchica, “Con l’acqua alla gola. Uno sguardo anarchico sull’alluvione in Romagna”
— Brígadas Anárquicas Luis Ramírez Olaechea, “Attacco esplosivo contro la Fundación Paz Ciudadana”
— “UK: rivolta a Cardiff”
— “Cardiff. Una notte di rivolta, vendetta, rabbia e sfida”
— “Patrasso. Raffica di attacchi alle banche”
— “Salonicco, Grecia. Incendiato un furgone della COSMOTE”
— “Roussillon, Francia. Sabotaggio della linea ad alta tensione che alimenta l’azienda Hexcel in solidarietà a Serge”
— “Tolosa, Francia. Né metro né lavoro”
“Bezmotivny”, quindicinale anarchico internazionalista, anno III, numero 11, 12 giugno 2023. Per ricevere copie e/o abbonarsi scrivere all’e-mail senzamotivo@riseup.net oppure alla seguente casella postale: Bezmotivny, c/o Casella postale 59, 54033 Carrara (MS).
Prezzo di copertina: 1,50 euro. Abbonamento annuo: 35 euro. Abbonamento sostenitore: 50 euro. Abbonamento distributore: contattatare la redazione.
[Ricevuto via e-mail e pubblicato in https://lanemesi.noblogs.org/post/2023/06/12/e-uscito-bezmotivny-quindicinale-anarchico-internazionalista-anno-iii-numero-11-12-giugno-2023/]
Source: La Nemesi
Émile Henry (Sept. 26, 1872 – May 21, 1894)
“Comrades, courage. Long live anarchy!” On May 21, 1894, the anarchist Émile Henry was guillotined. A few words for a comrade who dedicated his short and intense life, integrally and to the end, to anarchy. So many years have passed – well over a century of actions, dreams, revolutions – and the revolutionary will of this comrade continues to shine with the infinite wonderful facets of our ideal. Émile is immortal.
Aphorisms
Once, the cloister opened for souls weary or disgusted with the spectacles of the world, today we have no other refuge than in hospitals and prisons.
What do anarchists want? The autonomy of the individual, the development of his free initiative, which alone will be able to assure him all possible happiness. If the anarchist admits communism as a social conception, it is by simple deduction, because he understands that it is only in the happiness of all, free and autonomous as he is, that he will find his own happiness.
When a man, in today’s society, becomes a conscious rebel of his own action-and such was Ravachol-it is because he has done in his brain a painful work of analysis whose conclusions are imperative and cannot be evaded except by cowardice. He alone holds the scales, he alone is judge of the right or wrong of hating and being savage, “even fierce.”
I believe that acts of brutal revolt are right, because they wake up the masses, shake them like a violent lash, and show them the vulnerable side of the Bourgeoisie still all trembling at the moment when the Rebel goes up to the gallows.
Everyone has a special physiognomy and attitudes that differentiate him from his fellow fighters. Thus, we are not surprised to see revolutionaries so divided in the direction of their efforts. We wonder what good tactics are: they are everywhere proportional to the amount of energy brought to the action. But we recognize no one’s right to say, “Only our propaganda is the good one; outside of it there is no salvation.” It is an old residue of authoritarianism born of true or false reason that libertarians must not tolerate.
Do what you think is best and do it with love.
To those who say, “Hate does not breed love,” answer that it is love, alive, that often breeds hate.
Hate that rests not on low envy, but on a generous feeling, is a healthy and powerfully vital passion.
The more we love our dream of freedom, strength and beauty, the more we must hate that which opposes its future.
In the history of human progress there is only one party; it is the party of movement.
Socialists do not want to understand that the freedom of the individual is necessary to the true freedom of the people.
In the dedication of his book, From the Other Side, Alexandre Herzen specifies a truly revolutionary and effective attitude when he says, “We do not build, we demolish; we do not announce new revelations at all, we suppress the old lie.” This book by Herzen is full of flashes and revelations, but there is no lack of biting remarks in it either: it is a good book for the prison; and away from the street I like to take it as an echo: “The French cannot rid themselves of the idea of monarchical organization; they have a passion for police and authority; every Frenchman is in his soul a police commissioner; he loves alignment and discipline; everything that is independent, individual, irritates him; he understands equality only as leveling and willingly submits to the arbitrariness of the police as long as everyone submits to it. Put a chevron on a Frenchman’s hat and he becomes an oppressor, he begins to oppress anyone who does not wear that rank; he demands respect towards authority.”
There is one right that overrides all others; it is the right to insurrection. Continue reading “Émile Henry (Sept. 26, 1872 – May 21, 1894)”
The Internet of bodies: the body as a technological platform
Introduction
It has not even been ten years since the Internet of Things made headlines and fueled the dreams of technologists around the world. Smart clothes that can measure your mood and update your cell phone, smart glasses with which you can overlay reality with a second layer of your own, e.g., with personalized realities, smart and inexpensive light bulbs charged with carrying the burden of your eco-consciousness by turning on only when you are in the room or when you give the command from the controller of your life aka smartphone, smart coffee makers, ingenious mugs, wi-fi-enabled sinks, and the list goes on. All this new “smart” and illusory life promised by the universal interconnection of everything on the Internet has turned out to be, at least so far, a mere fantasy. But is this proof of the failure of the Internet of Things? In a sense, the answer should be yes (again, at least for now), at least if one is to take such promises at face value. On the other hand, the Internet of Things can be considered as much of a “failure” as any new model of an automobile-based society is a “failure” because its drivers end up spending most of their time moving at the pace of a sloth on Alexandra rather than with feline grace on open roads, vast expanses of open country, or meandering, scenic roads perched on green mountains, as they should, given the commercials. The crucial difference in the case of the Internet of Things, which will provide the measure of any failure or success, is that it was not simply an attempt to promote a product or even a range of products. What was widely promoted or even mandated was not so much and not only the lures of smart devices, but the very idea of universal connectivity, the notion that information can be drawn from anything and that this information can be valued, exploited and enhanced.
There have been many, too many, probably the vast majority of individuals in Western societies, who have seemed all too willing to take the bait of all kinds of smart devices. Finding themselves with the hook of universal interconnectivity stuck in them, perhaps not yet sufficiently aware of the consequences of the position they have found themselves in. The oceans of psycho-intellectual novocaine in which they swim daily (courtesy of social media and subscription lobotomy platforms) do not leave them much room to maneuver. The extent of this retreat of conscience and panicked concession of battlefield positions that would once have been considered non-negotiable has become evident, if nothing else, with the recent issuance of health certificates. The docile readiness with which the subjects display the symbols of their unworthy conformity to a paranoid regime (even for unnecessary movements, such as those related to work or studies) is a low point but not the nadir of political and aesthetic-moral decline; at the other end of the sewer are those who assume the role of controllers, not infrequently enjoying their role, even if they do not openly admit it, perhaps not even to themselves (their tone of voice and body language are, however, irrefutable witnesses). A marvelous social condition that allows microclimates and alveolus to be created everywhere, within which the mushrooms of petty authoritarian attitudes acquire the status of the self-evident: the teacher checks the pupils (a mischievous person might say, “this is not a new role for teachers”), the clerk checks the teacher when he shows up as a customer, the waiter checks the clerk when he goes to buy coffee, etc. Everyone is given the opportunity to assume the role of the examiner; but no one is spared the role of the examined: in other words, the definition of the cannibal condition.
A nontrivial reminder: all these things owe their “success” in large part to the fact that they are mechanically mediated. The smartphones that promised the blossoming of a life in which everything would be available at (or even before) the push of a button seem to have first spread the manure of social barbarism in the form of mutual surveillance. It is obvious that without the ability to instantly scan and identify a certificate, the entire “medical” surveillance regime would be unstable and to such an extent that it might eventually collapse. But who would dare to oppose such practices among those who, for the sake of any free “convenience,” have become spineless data bleeders through their interconnected devices of all kinds? Continue reading “The Internet of bodies: the body as a technological platform”
NO RESIGNATION
NO TRUCE
NO PEACE
10,100,1000 INFORMAL CELLS OF DIRECT AND GUERRILLA ACTION
TO ARM OUR DESIRES
AND OUR REFUSALS HERE AND NOW.
SOLIDARITY TO
COMRADES OF PRAXIS
FOR INTERNATIONAL CONSPIRACY AND REVOLUTIONARY ACTION
An exhaustive anarchist overview and guide to various apps and tech that utilize peer-to-peer and encryption.
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For Printing
Secure encryption chat apps are essential infrastructure for anarchists, so they should be closely scrutinized. Signal is the dominant secure encryption tool used by anarchists today. Conspiracy theories notwithstanding, the fundamental architecture and development goals of Signal have potential security implications for anarchists. Signal is a centralized communication service, and centralization results in potential security implications, especially when contextualized within the current threat landscape. Alternative secure chat apps like Briar and Cwtch are Peer-to-peer communication tools that, in addition to being Encrypted like Signal, route all traffic through Tor (PET). This approach to secure communication offers great advantages for security, anonymity and privacy over more common services like Signal, but with caveats. However, anarchists should seriously consider trying and using Briar and/or Cwtch, in the interest of developing more resilient and more secure communication infrastructure.
Despite all that, the best way to communicate anything securely is still face-to-face.
This is a discussion about digital tools for communicating securely and privately. To begin, it must be stressed that a face-to-face meeting, out of sight of cameras and out of earshot from other people and devices, is the most secure way to communicate. Anarchists were going for walks to chat long before encrypted texting existed, and they should still do so now, whenever possible.
That being said, it’s undeniable that secure digital communication tools are now part of our anarchist infrastructure. Perhaps many of us rely on them more than we should, but there is an extent to which they have become unavoidable for coordinating, collaborating, and staying connected. Given that these tools are essential infrastructure for us, it’s crucial that we constantly scrutinize and re-evaluate their security and effectiveness at protecting our communications from our adversaries.
In the last decade or two, anarchists have been early adopters of these secure communication tools and techniques, and have played a role in normalizing and spreading their use within our own communities, as well as among others engaged in resistance and struggle. The following text is intended to present anarchists with newer tools for secure encrypted communication, and make the case that we should adopt them in order to bolster the resilience and autonomy of our infrastructure. We can learn the advantages of these new apps – how they can help dodge surveillance and repression – and subsequently employ them effectively in our movements and help spread their use more broadly. Continue reading “The Guide to Peer-to-Peer, Encryption, and Tor: New Communication Infrastructure for Anarchists”
Download: PDF (read, A4 booklet, letter booklet) • TEXT
OPSEC is military and intelligence jargon for “operational security” and refers to techniques designed to prevent their people being caught during or after an “operation”.
The fact that we have to talk about such things at all when it comes to issues like exercising the fundamental right to freedom of assembly or small acts of civil disobedience is a clear indication of how far the state’s mania for security and collection has already developed. It is generally better to invest resources on pushing back the security apparatus than in a technical arms race with state agencies.
Nevertheless, there is of course nothing wrong with trying to avoid giving unnecessary material to state authorities and exercising the right to informational self-determination. To prevent or at least significantly limit leaving casual traces, it is necessary to wear new gloves, a face mask, a hair net or, even better, closed headgear (e.g. a swimming cap) and washed clothes with long sleeves and pant legs[1]. Continue reading “Strategies for Countering Police Access to DNA Data”
Volume 9 Issue 1 (PDF for reading 8.5×11)
Volume 9 Issue 1 (PDF for printing 11×17)
In this issue:
A brief overview of modern forensic linguistics methods for determining authorship.
The following article tries to give an overview from a non-technical perspective and to make a corresponding evaluation. There are some academic publications on this topic that could be evaluated for a better assessment. However, my main purpose here is just to raise the issue, not to provide a sound and conclusive view so if you know anything more, publish it!
Avoiding traces that could be your undoing down the road – perhaps even after years or decades – is probably of interest to most people who occasionally commit a crime and come into conflict with the law. Avoiding fingerprints, avoiding DNA traces, avoiding shoe prints and textile fiber traces or at least disposing of clothing afterwards, avoiding surveillance cameras, avoiding tool traces, avoiding recordings of any kind, recognizing surveillance, etc. – all this should be a concern for anyone who commits crimes from time to time and wants to protect themselves from identification. But what about those traces that often arise only after a crime has been committed, out of the urge to explain one’s deed anonymously or even by using a recurring pseudonym? When writing and publishing a communiqué?
My impression is that in many cases no special attention is paid to these traces despite a rapid technological development of analytical capacities. This may be intentional, negligent, or a compromise of competing needs. Without wishing to make a general suggestion here on how to deal with these traces – after all, everyone must determine that for themselves – I would like to outline the methods the investigative authorities in Germany and elsewhere are currently (probably) working with, what seems possible in theory, and what could become possible in the future.
Perhaps I should note in advance that everything or at least most of what I present here is scientifically as well as legally controversial. I am also less interested in the legal validity of linguistic analyses – and not in the scientific one either – than in whether it seems plausible that these investigations could guide a surveillance effort, because even if a trail is not useful in court by itself, it could still lead to other, useful trails. Continue reading “Who wrote that?”
PDF: How to Burn Cars
The cars of the wealthy classes, the corporations and the state are the fuel of our urban barricades and the flame of our international solidarity. Using simple, easy to reproduce methods we cause chaos, in an act of social war against the capitalist system and consumer culture. Class insurrection against the prison society.
